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Letters · Epistle 30 1:8Cyprian5. In which matter we ought to give you also, and we do give you, abundant thanks, that you have brightened the darkness of their prison by your letters; that you came to them in whatever way you could enter; that you refreshed their minds, robust in their own faith and confession, by your addresses and letters; that, following up their felicities with worthy praises, you have inflamed them to a much more ardent desire of heavenly glory; that you urged them forward; that you animated, by the power of your discourse, those who, as we believe and hope, will be victors by and by; so that although all may seem to come from the faith of those who confess, and from the divine mercy, yet they seem in their martyrdom to have become in some sort debtors to you. But once more, to return to the point whence our discourse appears to have digressed, you shall find subjoined the sort of letters that we also sent to Sicily; although upon us is incumbent a greater necessity of delaying this affair; having, since the departure of Fabian of most noble memory, had no bishop appointed as yet, on account of the difficulties of affairs and times, who can arrange all things of this kind, and who can take account of those who are lapsed, with authority and wisdom. However, what you also have yourself declared in so important a matter, is satisfactory to us, that the peace of the Church must first be maintained; then, that an assembly for counsel being gathered together, with bishops, presbyters, deacons, and confessors, as well as with the laity who stand fast, we should deal with the case of the lapsed. For it seems extremely invidious and burdensome to examine into what seems to have been committed by many, except by the advice of many; or that one should give a sentence when so great a crime is known to have gone forth, and to be diffused among so many; since that cannot be a firm decree which shall not appear to have had the consent of very many. Look upon almost the whole world devastated, and observe that the remains and the ruins of the fallen are lying about on every side, and consider that therefore an extent of counsel is asked for, large in proportion as the crime appears to be widely propagated. Let not the medicine be less than the wound, let not the remedies be fewer than the deaths, that in the same manner as those who fell, fell for this reason that they were too incautious with a blind rashness, so those who strive to set in order this mischief should use every moderation in counsels, lest anything done as it ought not to be, should, as it were, be judged by all of no effect.Letters · Epistle 51 1:11Cyprian8. I come now, dearest brother, to the character of Cornelius our colleague, that with us you may more justly know Cornelius, not from the lies of malignants and detractors, but from the judgment of the Lord God, who made him a bishop, and from the testimony of his fellow-bishops, the whole number of whom has agreed with an absolute unanimity throughout the whole world. For,-a thing which with laudable announcement commends our dearest Cornelius to God and Christ, and to His Church, and also to all his fellow-priests,-he was not one who on a sudden attained to the episcopate; but, promoted through all the ecclesiastical offices, and having often deserved well of the Lord in divine administrations, he ascended by all the grades of religious service to the lofty summit of the Priesthood. Then, moreover, he did not either ask for the episcopate itself, nor did he wish it; nor, as others do when the swelling of their l arrogance and pride inflates them, did he seize upon it; but quiet otherwise, and meek and such as those are accustomed to be who are chosen of God to this office, having regard to the modesty of his virgin continency, and the humility of his inborn and guarded veneration, he did not, as some do, use force to be made a bishop, but he himself suffered compulsion, so as to be forced to receive the episcopal office. And he was made bishop by very many of our colleagues who were then present in the city of Rome, who sent to us letters concerning his ordination, honourable and laudatory, and remarkable for their testimony in announcement of him. Moreover, Cornelius was made bishop by the judgment of God and of His Christ, by the testimony of almost all the clergy, by the suffrage of the people who were then present, and by the assembly of ancient priests and good men, when no one had been made so before him, when the place of Fabian, that is, when the place of Peter and the degree of the sacerdotal throne was vacant; which being occupied by the will of God, and established by the consent of all of us, whosoever now wishes to become a bishop, must needs be made from without; and he cannot have the ordination of the Church who does not hold the unity of the Church. Whoever he may be, although greatly boasting about himself, and claiming very much for himself, he is profane, he is an alien, he is without. And as after the first there cannot be a second, whosoever is made after one who ought to be alone, is not second to him, but is in fact none at all.Letters · Epistle 54 1:13Cyprian10. But I intimated to you, my brother, by Felicianus, that there had come to Carthage, Privatus, an old heretic in the colony of Lambesa, many years ago condemned for many and grave crimes by the judgment of ninety bishops, and severely remarked upon in the letters of Fabian and Donatus, also our predecessors, as is not hidden from your knowledge; who, when he said that he wished to plead his cause before us in the council which we held on the Ides of May then past, and was not permitted, made for himself that Fortunatus a pretended bishop, worthy of his college. And there had also come with him a certain Felix, whom he himself had formerly appointed a pseudo-bishop outside the Church, in heresy. But Jovinus also, and Maximus, were present as companions with the proved heretic, condemned for wicked sacrifices and crimes proved against them by the judgment of nine bishops, our colleagues, and again excommunicated also by many of us last year in a council. And with these four was also joined Repostus of Suturnica, who not only fell himself in the persecution, but cast down by sacrilegious persuasion the greatest part of his people. These five, with a few who either had sacrificed, or had evil consciences, concurred in desiring Fortunatus as a false bishop for themselves, that so, their crimes agreeing, the ruler should be such as those who are ruled.Letters · Epistle 75 1:6Cyprian3. Wherefore, since the Church alone has the living water, and the power of baptizing and cleansing man, he who says that any one can be baptized and sanctified by Novatian must first show and teach that Novatian is in the Church or presides over the Church. For the Church is one, and as she is one, cannot be both within and without. For if she is with Novatian, she was not with Cornelius. But if she was with Cornelius, who succeeded the bishop Fabian by lawful ordination, and whom, beside the honour of the priesthood, the Lord glorified also with martyrdom, Novatian is not in the Church; nor can he be reckoned as a bishop, who, succeeding to no one, and despising the evangelical and apostolic tradition, sprang from himself. For he who has not been ordained in the Church can neither have nor hold to the Church in any way.THE CHURCH HISTORY OF EUSEBIUS · Book 6 30:1Eusebius of CaesareaChapter XXIX. Fabianus, Who Was Wonderfully Designated Bishop of Rome by God.THE CHURCH HISTORY OF EUSEBIUS · Book 6 30:2Eusebius of Caesarea1 Gordianus succeeded Maximinus as Roman emperor; and Pontianus, who had been bishop of the church at Rome for six years, was succeeded by Anteros. After he had held the office for a month, Fabianus succeeded him.THE CHURCH HISTORY OF EUSEBIUS · Book 6 30:3Eusebius of Caesarea2 They say that Fabianus having come, after the death of Anteros, with others from the country, was staying at Rome, and that while there he was chosen to the office through a most wonderful manifestation of divine and heavenly grace.THE CHURCH HISTORY OF EUSEBIUS · Book 6 30:4Eusebius of Caesarea3 For when all the brethren had assembled to select by vote him who should succeed to the episcopate of the church, several renowned and honorable men were in the minds of many, but Fabianus, although present, was in the mind of none. But they relate that suddenly a dove flying down lighted on his head, resembling the descent of the Holy Spirit on the Saviour in the form of a dove.THE CHURCH HISTORY OF EUSEBIUS · Book 6 37:4Eusebius of Caesarea4 He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches concerning his orthodoxy. You have examples of these in the eighth book of the Apology which we have written in his behalf.THE CHURCH HISTORY OF EUSEBIUS · Book 6 40:2Eusebius of Caesarea1 After a reign of seven years Philip was succeeded by Decius. On account of his hatred of Philip, he commenced a persecution of the churches, in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded him in the episcopate.The History of the Martyrs in Palestine 8:9Eusebius of CaesareaPassio Sancti Procopii Martyris, qui passus est sub Fabiana judice 4 Nonas Augusti.The Canons 13:12Council of LaodiceaAccording to Cornelius and Cyprian subdeacons were mentioned in the thirtieth canon of the Synod of Elvira (about 305), so that the sub diaconate must then have been acknowledged as a fixed general institution in the whole west (see Dale, The Synod of Elvira, Lond., 1882). The same is seen in the "gesta apud Zenophilum." As the appointment of the lower orders took place at Rome between about the years 222-249, the announcement in the Liber Pontificalis (see Duchesne's edition, fasc. 2, 1885, p. 148) is not to be despised, as according to it Bishop Fabian appointed seven subdeacons: "Hic regiones dividit diaconibus et fecit vii. subdiaconos." The Codex Liberianus indeed (see Duchesne, fasc. 1, pp. 4 and 5; Lipsius, Chronologie d. rom Bischofe, p. 267), only contains the first half of the sentence, and what the Liber Pontif. has added of the account of the appointment of subdeacons (... qui vii notariis imminerent, ut gestas martyrum in integro fideliter colligerent) is, in spite of the explanation of Duchesne, not convincing. According to Probst and other Catholic scholars the subdiaconate existed in Rome a long time before Fabian (Kirchl. Disciplin, p. 109), but Hippolytus is against them. Besides, it should be observed that the officials first, even in Carthage, are called hypo-deacons, though the word subdiaconus was by degrees used in the West. This also points to a Roman origin of the office, for in the Roman church in the first part of the third century the Greek language was the prevailing one, but not at Carthage.Against the Donatists · Book 2 2:16Optatus of MilevisTo Peter succeeded Linus, to Linus succeeded Clement, to Clement Anacletus, to Anacletus Evaristus, to Evaristus Sixtus, to Sixtus Telesphorus, to Telesphorus Hyginus, to Hyginus Anacetus, to Anacetus Pius, to Pius Soter, to Soter Alexander, to Alexander Victor, to Victor Zephyrinus, to Zephyrinus Calixtus, to Calixtus Urban, to Urban Pontianus, to Pontianus Anterus, to Anterus Fabian, to Fabian Cornelius, to Cornelius Lucius, to Lucius Stephen, to Stephen Sixtus, to Sixtus Dionysius, to Dionysius Felix, to Felix Marcellinus, to Marcellinus Eusebius, to Eusebius Miltiades, to Miltiades Silvester, to Silvester Marcus, |69 to Marcus Julius, to Julius Liberius, to Liberius Damasus, to Damasus Siricius, who to-day is our colleague, with whom 'the whole world,' through the intercourse of letters of peace, agrees with us in one bond of communion.Against the Donatists · Book 2 14:8Optatus of Milevis40. Cf. St. Cyprian, Ep. ad Antonian. i, 8: 'cum Fabiani [Romani Episcopi] locus, id est cum locus Petri et gradus Cathedrae sacerdotalis vacaret.'Apocriticus · English Translation 37:5Macarius MagnesCertainly Polycarp is an example of this, for while |87 he exercised the office of bishop at Smyrna, the season of standing crops was greatly sick, when the heaven was not concealed by the smallest cloud, and poured down from the sky a burning heat, scorching to a great degree the vast tracts of land that lay beneath it; and it dried up the moisture of the foliage, and the trouble caused no little difficulty to men. Then that great man of God came, and when he saw the inhabitants thus afflicted, he in a sense laid his hands by means of prayer upon the burnt-up season, and suddenly made all things to be well. And later, when the land was drowned with unlimited rain, and the dwellers in it were in a pitiable state of distress, this same Polycarp stretched his hands to the air and dispelled the calamity, by healing that which was hateful to them. And indeed, before he became bishop, when he was managing a widow's house, wheresoever he laid on his hands in faith, all things were well. And why should I stay to speak of the blessings conferred on men by Irenaeus of Lugdunum, or Fabian of Rome, or Cyprian of Carthage ? Passing them by, I will say something about men of to-day. How many, by stretching forth their hands in prayer to the heavenly Ruler, for the invisible diseases of suffering which press grievously upon the souls of men, have healed the afflicted invisibly in ways we know not? How many by the laying on of their hands have caused to be well those catechumens who were in their former fever of transgression or disease, raising them to the new blessing of health through the divine and mystical leaven? For the responsibility that is laid upon the faithful is not so much zeal in driving away the sufferings of the body (for he knows that these things train a man, rather than overthrow the government |88 of his soul), as in driving away, by counsel and action profitable to the soul, those things which are wont to harm the understanding by enslaving the judgment of the reason.The Apology of Rufinus · Book 1 6:10Tyrannius Rufinus44. You do all this, you know well enough, laughing at us in your sleeve: and you profess penitence merely to deceive those to whom you write. Even if your penitence is sincere, as it should be, what is to become of all those souls who for so many years have been led astray by this poisonous doctrine as you call it which you then professed. Besides, who will ever mend his ways on account of your penitence, when that very document, in which you are at once the penitent, the accuser and the judge, sends your readers back to those same doctrines as those which they are to read and to hold. Lastly, even if these things were not so, yet you yourself, after your penitence, have stopped up every avenue of forgiveness. You say that Origen himself repented of these doctrines, and that he sent a document to that effect to Fabian who was at that time Bishop of the city of Rome; and yet after this repentance of his, and after he has been dead a hundred and fifty years, you drag him into court and call for his condemnation. How is it possible then that you should receive forgiveness, even though you repent, since he who before was penitent for emitting those doctrines gains no forgiveness? He wrote just as you have written: he repented as you have repented. You ought therefore either both of you to be absolved for your repentance, or, if you refuse forgiveness to a penitent (which I do not desire to see you insist upon), to be both of you equally condemned. There is a parable of the Gospel which illustrates this. A woman taken in adultery was brought before our Lord by the Jews, so that they might see what judgment he would pronounce according to the law. He, the merciful and pitying Lord, said: "He that is without sin among you let him first cast a stone at her." And then, it is said, they all departed. The Jews, impious and unbelieving though they were, yet blushed through their own consciousness of guilt; since they were sinners, they would not appear publicly as executing vengeance on sinners. And the robber upon the cross, said to the other robber who was hanging like him on a cross, and was blaspheming, "Dost not thou fear God, seeing we are in the same condemnation?" But we condemn in others the things of which we ourselves are conscious; yet we neither blush like the Jews nor are softened like the robber.Chronicle · Latin text of pages 188-332 83:21Jerome1 h Romae XVIII episcopus ordinatur ANTHERUS mense uno, post quem XIX, FABIANUS, annis XIII. 239Chronicle · Latin text of pages 188-332 84:20Jeromei Romanae ecclesiae episcopatum, post Fabiani gloriosam mortem, XX suscepit CORNELIUS, annis II, qui etChronicle · Pages 188-332 4:24Jeromed 300 nobles of the Fabian family slaughtered by the people of Veii. *Chronicle · Pages 188-332 84:3Jerome1 h Antherus is ordained as the 18th bishop of Rome, for one month, after whom the 19th, Fabianus for 13 years. 239Chronicle · Pages 188-332 85:2Jeromei Cornelius received the 20th episcopate of the Roman church, after the glorious death of Fabianus, for 2 years and wasLetters · letter_077 1:4Jerome2. To-day you give me as my theme Fabiola, the praise of the Christians, the marvel of the gentiles, the sorrow of the poor, and the consolation of the monks. Whatever point in her character I choose to treat of first, pales into insignificance compared with those which follow after. Shall I praise her fasts? Her alms are greater still. Shall I commend her lowliness? The glow of her faith is yet brighter. Shall I mention her studied plainness in dress, her voluntary choice of plebeian costume and the garb of a slave that she might put to shame silken robes? To change one's disposition is a greater achievement than to change one's dress. It is harder for us to part with arrogance than with gold and gems. For, even though we throw away these, we plume ourselves sometimes on a meanness that is really ostentatious, and we make a bid with a saleable poverty for the popular applause. But a virtue that seeks concealment and is cherished in the inner consciousness appeals to no judgement but that of God. Thus the eulogies which I have to bestow upon Fabiola will be altogether new: I must neglect the order of the rhetoricians and begin all I have to say only from the cradle of her conversion and of her penitence. Another writer, mindful of the school, would perhaps bring forward Quintus Maximus, "the man who by delaying rescued Rome," and the whole Fabian family; he would describe their struggles and battles and would exult that Fabiola had come to us through a line so noble, shewing that qualities not apparent in the branch still existed in the root. But as I am a lover of the inn at Bethlehem and of the Lord's stable in which the virgin travailed with and gave birth to an infant God, I shall deduce the lineage of Christ's handmaid not from a stock famous in history but from the lowliness of the church.Letters · letter_084 1:14Jerome9. The folly also of their contention that certain heretics and ill-disposed persons have tampered with Origen's writings may be shewn thus. Could any person be more wise, more learned, or more eloquent than were Eusebius and Didymus, Origen's supporters? Of these the former in the six volumes of his Apology asserts that Origen is of the same mind with himself; while the latter, though he tries to excuse his errors, admits that he has made them. Not being able to deny what he finds written, he endeavours to explain it away. It is one thing to say that additions have been made by heretics, but another to maintain that heretical statements are commendable. Origen's case would be unique if his writings were falsified all over the world and if in one day by an edict like that of Mithridates all the truth were shorn from his volumes. Even supposing that some one treatise of his has been tampered with, can it be possible that all his works, published as they were at different times and places, have been corrupted? Origen himself in a letter written to Fabian, bishop of Rome, expresses penitence for having made erroneous statements, and charges Ambrose with over haste in making public what was meant only for private circulation. And yet to this day his disciples search for shifts to prove that all that excites disapprobation in his writings is due not to him but to others.Lives of Illustrious Men 54:3JeromeIt is unnecessary to speak of the cruelty of that persecution which was raised against the Christians and under Decius, who was mad against the religion of Philip, whom he had slain,-the persecution in which Fabianus, bishop of the Roman church, perished at Rome, and Alexander and Babylas, Pontifs of the churches of Jerusalem and Antioch, were imprisoned for their confession of Christ. If any one wishes to know what was done in regard to the position of Origen, he can clearly learn, first indeed from his own epistles, which after the persecution, were sent to different ones, and secondly, from the sixth book of the church history of Eusebius of Caesarea, and from his six volumes in behalf of the same Origen.Letters 40:3Augustine of Hippo2. For if the lineal succession of bishops is to be taken into account, with how much more certainty and benefit to the Church do we reckon back till we reach Peter himself, to whom, as bearing in a figure the whole Church, the Lord said: "Upon this rock will I build my Church, and the gates of hell shall not prevail against it!" The successor of Peter was Linus, and his successors in unbroken continuity were these:-Clement, Anacletus, Evaristus, Alexander, Sixtus, Telesphorus, Iginus, Anicetus, Pius, Soter, Eleutherius, Victor, Zephirinus, Calixtus, Urbanus, Pontianus, Antherus, Fabianus, Cornelius, Lucius, Stephanus, Xystus, Dionysius, Felix, Eutychianus, Gaius, Marcellinus, Marcellus, Eusebius, Miltiades, Sylvester, Marcus, Julius, Liberius, Damasus, and Siricius, whose successor is the present Bishop Anastasius. In this order of succession no Donatist bishop is found. But, reversing the natural course of things, the Donatists sent to Rome from Africa an ordained bishop, who, putting himself at the head of a few Africans in the great metropolis, gave some notoriety to the name of "mountain men," or Cutzupits, by which they were known.Ecclesiastical History - Footnotes 7:20Philostorgius164. This was the general cry of the people at the election of a bishop. Compare the account given of the election of Fabianus to the see of Rome by Eusebius, Eccl. Hist. b. vi. ch. 29.Chronographia Tripertita · english 2:7Anastasius the Librariancundum Christum est, multaque animae profutura composuit monumenta,tam scilicet in Exameron et in ea quae post Exameron sunt, in multa etiam prophetarum, et maxime E z e chielis et Danielis ; quin et in cantica canticorum et in alias diversas veteres et novas scripturas ; interea etiam in a p o c a lypsintheologi,quaminPatmovidit. etcontraMarcionem p.675et ceteras haereses scripsit, et de 16 annorum circulo, qui in paschae ratione observari solet, exposuit canonem, quem intra primum annum concludit Alexandri Mamacae filii. et ut compendiose dicatur,Theophrates *)fluvius ecclesiae vivo rum effectus est fluentorum, ad extremum martyrii coronam indutus. ex hoc etiam infelix Origenes conscribendi c o m mentarios in scripturas sanctas fomitem sumpsit, incitante se Ambrosio , et affatim, quae in hoc opus essent necessaria, largiente. denique septem notarios velociter et optime scri bentes adhibuit ; sed et puellas scribendi arte doctissimas ad inenarrabilem ei praestandam alacritatem dictandi. sed in barathrum gentilis prodigiosaeque fabulationis delapsus resti tutionem et praeexistentiam necnon et aliaquaedam dogmata praedicavit, et ideo a choro sanctorum expulsus est. fertur autem quodMamaea,mater imperatorisAlexandri,cum esset oppido dei cultrix, locuta sit cum Origene apud Antiochiam degens ; quae etiam penes omnes qui famosi tunc Christiano rum magistri habebantur, benignissime ferebatur propter fidem, qua erga Christum flagrabat. Emaus Palaestinae c a stellum,de quo in sacris legitur evangeliis,ab Alexandro Nicopolis est honorari decreta, legatione fungente Africano, qui historias in quinque libris conscripsit. Mundi anno 5728, divinae incarnationis anno 228, M a ximinus imperans contra Christianos persecutionem movit. his temporibus Antherus et Pontianus Romani praesules cla ruerunt . Mundi anno 5731, divinae incarnationis anno 231, G o r dianus imperat. Fabianus episcopus Romanus martyr h a Mundi anno 5737, divinae incarnationis anno 237,Por p.682phyriusPlotiniPlatoniciphilosophiauditorhabetur. Theo pompus philosophus apud Chaeroniam et Nicator Sophista penes Athenas pollebat. Philippus imperator adeo in fide Christi proficiebat ut etiam peccata sua prompte confitere tur, et nocte paschalis festivitatis multitudini inter ecclesiae orationes communicaret. unde factum est ut divinus sermo ampliorem fiduciam sumeret. 34 ANASTASI HISTORIA ECCLESIASTICA p.680 p .681 betur. *) Euphrates codex Thuanus.Chronographia Tripertita · english 2:8Anastasius the LibrarianEX SYNCELLO. 35 Mundi anno 5744, divinae incarnationis anno 244, Ori- p.681 20 genes gloriatus circumventionis suae verbis et gentilibus f a bulis tantam amisit coronam , non propter inopiam divinae bonitatis, sed propter superbum et suasionis propriae sensum.p.685 verum istaEusebio Caesariensi non ita esse videntur, qui ni mirum maiorem omnibus sanctis atque magistris eum exhi bere festinans, in sexto ecclesiasticae historiae suae sermone, favens ei, multis hunc laudibus extulit, nesciens quae diceret vel de quibus affirmaret. nimis enim paucorum sacratorum et beatissimorum patrum , qui per idem tempus effulserant, m e m o r , id est Clementis Alexandrini, Hippolyti sacerdotis et martyris , Africani historici et magni Dionysii Alexandrini, necnon et aliorum, solum huius vana sentientis Origenis p r o vectum,quem a puero subsecutus est,praeconiis effert,us quequo ad martyrii palmam venturus subcubuit. et quidem super Fabiano sacratissimo martyre ac Romano antistite seu Babyla Antiocheno et Alexandro Hierosolymitano perpaucis verbis historiam texuit: at ubi ad virum sui sensus pervenit, id est ad Origenem, pluribus hunc laudibus et miris decla mationibus extulit. verum quamvis Eusebius plurimis Ori- genis impii praeconiis usus fuerit, sine martyrio tamen pas sionem eius reliquit et cursum inconsummatum. qui enim perseveraverit usque in finem , ait dominus, salvus erit, non qui patitur et lassescit. infert autem Eusebius et de beato Dionysio episcopo Alexandrino testimonium , Origeni et s o ciis eius gratiam praestans, quatinus non appareat solus O r i genes in martyrio defecisse, sed habere videatur et alios suae defectionis participes. p.686 10 Praeterea per haec tempora Novatus Romanorum eccle-p.696 siae presbyter, episcopatum indigne desiderans et compos m i nime factus,eo quodsuper aliispravitatibus etmaxime ava ritiae tumoris ac amoris privati vitiis deprehensus extiterit, sese ab ecclesia separavit, sub obtentu quasi eorum qui Decii tempore in persecutione immolaverant et per poenitentiam in communionem ab ecclesia sunt recepti;auctorque ac hae resiarches eorum qui se mundos per superbiam nuncupabant apparens, una cum ipsis pulsus estde paradiso ecclesiae sen tentia patrum sanctorum quadraginta, qui synodice convene runt in urbe Roma,una cum pluribus presbyteris et diaco nibus, qui scilicet abdicato eo una cum inhumanis consen taneis fratribus , qui lapsi fuerant, per poenitentiam suscipip.697 decreverunt. porro tanto concilio CorneliusRomanae prae fuit praesul ecclesiae; qui etiam scribit ad Fabium episcopum Antiochenum tam quae synodo placuere, quam proprie de malignis Novati actionibus, dicens "scis autem quod ab olim 36 ANASTASII HISTORIA ECCLESIASTICA desideraverit episcopatummirabilisiste,occultanspraesum ptuosum in se desiderium, et latentis superbiae velamento cooperiens. ad quam in primordiis idcirco elatus apparuit, quoniam socios ex confessoribus nonnullos habere meruerat. denique Maximus , unus ex presbyteris nostris , et Urbanus, qui secundo ex confessione gloriam consecuti sunt, Sidonius quoque et Celerinus,vir qui omnia supplicia per misericordiam deiperseverantissimepertulerit,etfirmitatefideisuaeinfirmita temcarniscorroboranspotenteradversariumvicit,consideran tes eum,et perspicientes calliditatem et levitatem quae inerant ei,periuria quoque atque mendacia , necnon et excommunica tionem eius, reversi sunt ad ecclesiam,etomnia eius artificia et molimina , quae ex multo iam tempore habens subterfugiebat etoccultabatse,corammultisconfessisunt,hocquidem epi scopis,illud vero presbyteris et laicis quam plurimis cum luctu non modico manifestantes, et resipiscentes, super quibus dolosae malignaeque bestiae parentes ad modicum tempus ab ecclesia recesserunt." et post pauca "impossibilem, frater carissime, conversionem et transmutationem in brevi t e m p.698 pore vidimus super eos effectam. clarissimus enim hic, et qui iuramentis terribilibus erat solitus affirmare se nullate nus episcopatum desiderare, subito episcopus q u e m a d m o d u m ex stipite quodam in medium iactatus apparet. iste igitur dogmatista et ecclesiasticae disciplinae patronus cum attra here ac usurpare episcopatum, qui sibi desuper datus non fuerat, niteretur , duos sibi socios propriae salutis ignaros elegit, quatinus his missis in remotam Italiae partem inde tres episcopos agrestes et simplicissimos ficta q u a d a m c i r c u m ventione seducere conaretur , siquidem ipse asseverans affir mabat oportere illos R o m a m occurrere , quo cuncta dissen sio, quae facta fuerat, una cum aliis intervenientibus episco pis solveretur. quos praevenientes, sicuti praediximus, circa malignorum molimina et figmenta simpliciores, et inclinatos a quibusdam sibi similibus et turbatis hominibus, hora deci m a ebrios et crapulae deditos, vi coëgit imaginaria quadam ex et inani manus impositione episcopatum sibi tribuere. quibus tamen unus non post multum remeavit ad ecclesiam lugens et confitens peccatum suum ; cui et communicavimus p.699 laico, pro eo deprecante universo, qui aderat, populo. ad loca autem in quibus reliqui episcopi fuerant ordinati s u c cessorestransmisimus.defensor ergo evangeliinesciebatunum episcopum esseoportere in catholica ecclesia, in qua non igno rabat presbyteros essequadraginta sex,diaconos septem,sub diaconosseptem,acolytosduosetquadraginta,exorcistasautem et lectores cum ostiariis 52, viduas cum afflictis supra 1050. quosomnesdominigratiaetmisericordianutrit;quaenectanta et tam in ecclesia necessaria per dei providentiam multitudo, nec dives et multiplex numerus cum maximo et inuumerabili populo a tanta desperatione ac taedio convertit, aut ad e c clesiam revocavit." his inferens post alia dicit "eia nunc cetera prosequamur, quibus operibus vel quibus conversatio nibus fisus episcopatum sibi vindicaverit. an forte pro eo quod ab initio in ecclesiafuerat conversatus, etmultos ago nes pro ea subierit, et in periculis multis et magnis propter divinum cultum affuerit? sed non est ita. cui videlicet o c casio credendi fuit Satanae adventus in e u m et habitatio in illo tempore multo , et ut adiuvaretur ab exorcistis, saevum incurrisset languorem, cumque mori aestimaretur in lecto quo iacebat, perfusus est gratia, si tamen dicere opor- p.700 teat huiusmodi quid gratiae suscepisse. sed nec cetera c o n secutus est, cum languorem fugeret, quae percipere debe bat secundum ecclesiae regulam. sed nec signaculum ab epi scopo consecutus est. ergo cum haec adeptus non sit, quo modo quaeso spiritum sanctum adeptus est?" et rursus in fert "qui propter formidinem et privatam quandam gratiam tempore persecutionis presbyterum esse se denegavit: postu latus enim atque rogatus a diaconibus ut exiret e cellula, qua sese coercuerat, fratribus auxiliaturus et, ut fas presby tero esset, pro viribus periclitantibus fratribus et sollicitudi nis indigentibus opitulaturus, adeo parere diaconibus recu savit ut etiam saeviendo discederet. non enim ultra se p r e sbyterum fore asseverans, cum alterius esset philosophiae amator." dein post pauxillum subinfert "deserta enim cla rus iste ecclesia dei , in qua credens meruit presbyteratum per gratiam episcopi, qui ad sortem presbyteratus ei impo suit, prohibitus est ab omni clero, sed et laicis multis asse rentibus non esse licitum clericum fieri eum causa infirmita tis, qui in lecto positus gratiam sit adeptus. verum episco pum poposcerunt,uthocsibide istosoloconcederet." his addit Cornelius pravissimam Novati impudentiam asserens. "faciens enim oblationes, et dispertiens unicuique portionem ettradens,hociurareprobenedictionemiseroshomines cogit,p.701 tenens utraque manu manum accipientis, et non dimittens donec iurans hoc dicat (illius enim sermonibus utar) iura mihi per corpus et sanguinem domini nostri Iesu Christi quod nunquam me aliquando derelinquas vel ad Cornelium redeas; et infaustus homo non prius gustat quam sibi antea maledi cat, et pro eo ut dicat accepto pane illo *) amen, ulterius *) v. observationes Nic. Rigaltii ad Tertullian. de Spectaculis in fine et Menard.in libr.Sacram.S.Gregor.p.389 et391. FabrTM. EX SYNCELLO. 37 cumChronographia Tripertita · latin 2:4Anastasius the Librariancundum Christum est, multaque animae profutura composuit monumenta,tam scilicet in Exameron et in ea quae post Exameron sunt, in multa etiam prophetarum, et maxime E z e chielis et Danielis ; quin et in cantica canticorum et in alias diversas veteres et novas scripturas ; interea etiam in a p o c a lypsintheologi,quaminPatmovidit. etcontraMarcionem p.675et ceteras haereses scripsit, et de 16 annorum circulo, qui in paschae ratione observari solet, exposuit canonem, quem intra primum annum concludit Alexandri Mamacae filii. et ut compendiose dicatur,Theophrates *)fluvius ecclesiae vivo rum effectus est fluentorum, ad extremum martyrii coronam indutus. ex hoc etiam infelix Origenes conscribendi c o m mentarios in scripturas sanctas fomitem sumpsit, incitante se Ambrosio , et affatim, quae in hoc opus essent necessaria, largiente. denique septem notarios velociter et optime scri bentes adhibuit ; sed et puellas scribendi arte doctissimas ad inenarrabilem ei praestandam alacritatem dictandi. sed in barathrum gentilis prodigiosaeque fabulationis delapsus resti tutionem et praeexistentiam necnon et aliaquaedam dogmata praedicavit, et ideo a choro sanctorum expulsus est. fertur autem quodMamaea,mater imperatorisAlexandri,cum esset oppido dei cultrix, locuta sit cum Origene apud Antiochiam degens ; quae etiam penes omnes qui famosi tunc Christiano rum magistri habebantur, benignissime ferebatur propter fidem, qua erga Christum flagrabat. Emaus Palaestinae c a stellum,de quo in sacris legitur evangeliis,ab Alexandro Nicopolis est honorari decreta, legatione fungente Africano, qui historias in quinque libris conscripsit. Mundi anno 5728, divinae incarnationis anno 228, M a ximinus imperans contra Christianos persecutionem movit. his temporibus Antherus et Pontianus Romani praesules cla ruerunt . Mundi anno 5731, divinae incarnationis anno 231, G o r dianus imperat. Fabianus episcopus Romanus martyr h a Mundi anno 5737, divinae incarnationis anno 237,Por p.682phyriusPlotiniPlatoniciphilosophiauditorhabetur. Theo pompus philosophus apud Chaeroniam et Nicator Sophista penes Athenas pollebat. Philippus imperator adeo in fide Christi proficiebat ut etiam peccata sua prompte confitere tur, et nocte paschalis festivitatis multitudini inter ecclesiae orationes communicaret. unde factum est ut divinus sermo ampliorem fiduciam sumeret. 34 ANASTASI HISTORIA ECCLESIASTICA p.680 p .681 betur. *) Euphrates codex Thuanus.Chronographia Tripertita · latin 2:5Anastasius the LibrarianEX SYNCELLO. 35 Mundi anno 5744, divinae incarnationis anno 244, Ori- p.681 20 genes gloriatus circumventionis suae verbis et gentilibus f a bulis tantam amisit coronam , non propter inopiam divinae bonitatis, sed propter superbum et suasionis propriae sensum.p.685 verum istaEusebio Caesariensi non ita esse videntur, qui ni mirum maiorem omnibus sanctis atque magistris eum exhi bere festinans, in sexto ecclesiasticae historiae suae sermone, favens ei, multis hunc laudibus extulit, nesciens quae diceret vel de quibus affirmaret. nimis enim paucorum sacratorum et beatissimorum patrum , qui per idem tempus effulserant, m e m o r , id est Clementis Alexandrini, Hippolyti sacerdotis et martyris , Africani historici et magni Dionysii Alexandrini, necnon et aliorum, solum huius vana sentientis Origenis p r o vectum,quem a puero subsecutus est,praeconiis effert,us quequo ad martyrii palmam venturus subcubuit. et quidem super Fabiano sacratissimo martyre ac Romano antistite seu Babyla Antiocheno et Alexandro Hierosolymitano perpaucis verbis historiam texuit: at ubi ad virum sui sensus pervenit, id est ad Origenem, pluribus hunc laudibus et miris decla mationibus extulit. verum quamvis Eusebius plurimis Ori- genis impii praeconiis usus fuerit, sine martyrio tamen pas sionem eius reliquit et cursum inconsummatum. qui enim perseveraverit usque in finem , ait dominus, salvus erit, non qui patitur et lassescit. infert autem Eusebius et de beato Dionysio episcopo Alexandrino testimonium , Origeni et s o ciis eius gratiam praestans, quatinus non appareat solus O r i genes in martyrio defecisse, sed habere videatur et alios suae defectionis participes. p.686 10 Praeterea per haec tempora Novatus Romanorum eccle-p.696 siae presbyter, episcopatum indigne desiderans et compos m i nime factus,eo quodsuper aliispravitatibus etmaxime ava ritiae tumoris ac amoris privati vitiis deprehensus extiterit, sese ab ecclesia separavit, sub obtentu quasi eorum qui Decii tempore in persecutione immolaverant et per poenitentiam in communionem ab ecclesia sunt recepti;auctorque ac hae resiarches eorum qui se mundos per superbiam nuncupabant apparens, una cum ipsis pulsus estde paradiso ecclesiae sen tentia patrum sanctorum quadraginta, qui synodice convene runt in urbe Roma,una cum pluribus presbyteris et diaco nibus, qui scilicet abdicato eo una cum inhumanis consen taneis fratribus , qui lapsi fuerant, per poenitentiam suscipip.697 decreverunt. porro tanto concilio CorneliusRomanae prae fuit praesul ecclesiae; qui etiam scribit ad Fabium episcopum Antiochenum tam quae synodo placuere, quam proprie de malignis Novati actionibus, dicens "scis autem quod ab olim 36 ANASTASII HISTORIA ECCLESIASTICA desideraverit episcopatummirabilisiste,occultanspraesum ptuosum in se desiderium, et latentis superbiae velamento cooperiens. ad quam in primordiis idcirco elatus apparuit, quoniam socios ex confessoribus nonnullos habere meruerat. denique Maximus , unus ex presbyteris nostris , et Urbanus, qui secundo ex confessione gloriam consecuti sunt, Sidonius quoque et Celerinus,vir qui omnia supplicia per misericordiam deiperseverantissimepertulerit,etfirmitatefideisuaeinfirmita temcarniscorroboranspotenteradversariumvicit,consideran tes eum,et perspicientes calliditatem et levitatem quae inerant ei,periuria quoque atque mendacia , necnon et excommunica tionem eius, reversi sunt ad ecclesiam,etomnia eius artificia et molimina , quae ex multo iam tempore habens subterfugiebat etoccultabatse,corammultisconfessisunt,hocquidem epi scopis,illud vero presbyteris et laicis quam plurimis cum luctu non modico manifestantes, et resipiscentes, super quibus dolosae malignaeque bestiae parentes ad modicum tempus ab ecclesia recesserunt." et post pauca "impossibilem, frater carissime, conversionem et transmutationem in brevi t e m p.698 pore vidimus super eos effectam. clarissimus enim hic, et qui iuramentis terribilibus erat solitus affirmare se nullate nus episcopatum desiderare, subito episcopus q u e m a d m o d u m ex stipite quodam in medium iactatus apparet. iste igitur dogmatista et ecclesiasticae disciplinae patronus cum attra here ac usurpare episcopatum, qui sibi desuper datus non fuerat, niteretur , duos sibi socios propriae salutis ignaros elegit, quatinus his missis in remotam Italiae partem inde tres episcopos agrestes et simplicissimos ficta q u a d a m c i r c u m ventione seducere conaretur , siquidem ipse asseverans affir mabat oportere illos R o m a m occurrere , quo cuncta dissen sio, quae facta fuerat, una cum aliis intervenientibus episco pis solveretur. quos praevenientes, sicuti praediximus, circa malignorum molimina et figmenta simpliciores, et inclinatos a quibusdam sibi similibus et turbatis hominibus, hora deci m a ebrios et crapulae deditos, vi coëgit imaginaria quadam ex et inani manus impositione episcopatum sibi tribuere. quibus tamen unus non post multum remeavit ad ecclesiam lugens et confitens peccatum suum ; cui et communicavimus p.699 laico, pro eo deprecante universo, qui aderat, populo. ad loca autem in quibus reliqui episcopi fuerant ordinati s u c cessorestransmisimus.defensor ergo evangeliinesciebatunum episcopum esseoportere in catholica ecclesia, in qua non igno rabat presbyteros essequadraginta sex,diaconos septem,sub diaconosseptem,acolytosduosetquadraginta,exorcistasautem et lectores cum ostiariis 52, viduas cum afflictis supra 1050. quosomnesdominigratiaetmisericordianutrit;quaenectanta et tam in ecclesia necessaria per dei providentiam multitudo, nec dives et multiplex numerus cum maximo et inuumerabili populo a tanta desperatione ac taedio convertit, aut ad e c clesiam revocavit." his inferens post alia dicit "eia nunc cetera prosequamur, quibus operibus vel quibus conversatio nibus fisus episcopatum sibi vindicaverit. an forte pro eo quod ab initio in ecclesiafuerat conversatus, etmultos ago nes pro ea subierit, et in periculis multis et magnis propter divinum cultum affuerit? sed non est ita. cui videlicet o c casio credendi fuit Satanae adventus in e u m et habitatio in illo tempore multo , et ut adiuvaretur ab exorcistis, saevum incurrisset languorem, cumque mori aestimaretur in lecto quo iacebat, perfusus est gratia, si tamen dicere opor- p.700 teat huiusmodi quid gratiae suscepisse. sed nec cetera c o n secutus est, cum languorem fugeret, quae percipere debe bat secundum ecclesiae regulam. sed nec signaculum ab epi scopo consecutus est. ergo cum haec adeptus non sit, quo modo quaeso spiritum sanctum adeptus est?" et rursus in fert "qui propter formidinem et privatam quandam gratiam tempore persecutionis presbyterum esse se denegavit: postu latus enim atque rogatus a diaconibus ut exiret e cellula, qua sese coercuerat, fratribus auxiliaturus et, ut fas presby tero esset, pro viribus periclitantibus fratribus et sollicitudi nis indigentibus opitulaturus, adeo parere diaconibus recu savit ut etiam saeviendo discederet. non enim ultra se p r e sbyterum fore asseverans, cum alterius esset philosophiae amator." dein post pauxillum subinfert "deserta enim cla rus iste ecclesia dei , in qua credens meruit presbyteratum per gratiam episcopi, qui ad sortem presbyteratus ei impo suit, prohibitus est ab omni clero, sed et laicis multis asse rentibus non esse licitum clericum fieri eum causa infirmita tis, qui in lecto positus gratiam sit adeptus. verum episco pum poposcerunt,uthocsibide istosoloconcederet." his addit Cornelius pravissimam Novati impudentiam asserens. "faciens enim oblationes, et dispertiens unicuique portionem ettradens,hociurareprobenedictionemiseroshomines cogit,p.701 tenens utraque manu manum accipientis, et non dimittens donec iurans hoc dicat (illius enim sermonibus utar) iura mihi per corpus et sanguinem domini nostri Iesu Christi quod nunquam me aliquando derelinquas vel ad Cornelium redeas; et infaustus homo non prius gustat quam sibi antea maledi cat, et pro eo ut dicat accepto pane illo *) amen, ulterius *) v. observationes Nic. Rigaltii ad Tertullian. de Spectaculis in fine et Menard.in libr.Sacram.S.Gregor.p.389 et391. FabrTM. EX SYNCELLO. 37 cumCommentary on John 204:9Thomas AquinasFabian R. Larcher, O.P.TREATISE ON THE SACRAMENTS · Question 80 6:18Thomas AquinasReply to Objection 5: Various statutes have emanated according to the various ages of the Church. In the primitive Church, when the devotion of the Christian faith was more flourishing, it was enacted that the faithful should communicate daily: hence Pope Anaclete says (Ep. i): "When the consecration is finished, let all communicate who do not wish to cut themselves off from the Church; for so the apostles have ordained, and the holy Roman Church holds." Later on, when the fervor of faith relaxed, Pope Fabian (Third Council of Tours, Canon 1) gave permission "that all should communicate, if not more frequently, at least three times in the year, namely, at Easter, Pentecost, and Christmas." Pope Soter likewise (Second Council of Chalon, Canon xlvii) declares that Communion should be received "on Holy Thursday," as is set forth in the Decretals (De Consecratione, dist. 2). Later on, when "iniquity abounded and charity grew cold" ( Mat. 24:12 ), Pope Innocent III commanded that the faithful should communicate "at least once a year," namely, "at Easter." However, in De Eccles. Dogmat. xxiii, the faithful are counseled "to communicate on all Sundays."TREATISE ON THE SACRAMENTS · Question 80 6:22Thomas AquinasObjection 3: Further, sinners are not bound to go to Communion: hence Pope Fabian (Third Council of Tours, Canon 1) after saying, "Let all communicate thrice each year," adds: "Except those who are hindered by grievous crimes." Consequently, if those who are not in the state of sin are bound to go to Communion, it seems that sinners are better off than good people, which is unfitting. Therefore, it seems lawful even for the godly to refrain from Communion.Heretics 4:12HereticsFor the truth is that Mr. Shaw has never seen things as they really are. If he had he would have fallen on his knees before them. He has always had a secret ideal that has withered all the things of this world. He has all the time been silently comparing humanity with something that was not human, with a monster from Mars, with the Wise Man of the Stoics, with the Economic Man of the Fabians, with Julius Caesar, with Siegfried, with the Superman. Now, to have this inner and merciless standard may be a very good thing, or a very bad one, it may be excellent or unfortunate, but it is not seeing things as they are. It is not seeing things as they are to think first of a Briareus with a hundred hands, and then call every man a cripple for only having two. It is not seeing things as they are to start with a vision of Argus with his hundred eyes, and then jeer at every man with two eyes as if he had only one. And it is not seeing things as they are to imagine a demigod of infinite mental clarity, who may or may not appear in the latter days of the earth, and then to see all men as idiots. And this is what Mr. Shaw has always in some degree done. When we really see men as they are, we do not criticise, but worship; and very rightly. For a monster with mysterious eyes and miraculous thumbs, with strange dreams in his skull, and a queer tenderness for this place or that baby, is truly a wonderful and unnerving matter. It is only the quite arbitrary and priggish habit of comparison with something else which makes it possible to be at our ease in front of him. A sentiment of superiority keeps us cool and practical; the mere facts would make our knees knock under as with religious fear. It is the fact that every instant of conscious life is an unimaginable prodigy. It is the fact that every face in the street has the incredible unexpectedness of a fairy-tale. The thing which prevents a man from realizing this is not any clear-sightedness or experience, it is simply a habit of pedantic and fastidious comparisons between one thing and another. Mr. Shaw, on the practical side perhaps the most humane man alive, is in this sense inhumane. He has even been infected to some extent with the primary intellectual weakness of his new master, Nietzsche, the strange notion that the greater and stronger a man was the more he would despise other things. The greater and stronger a man is the more he would be inclined to prostrate himself before a periwinkle. That Mr. Shaw keeps a lifted head and a contemptuous face before the colossal panorama of empires and civilizations, this does not in itself convince one that he sees things as they are. I should be most effectively convinced that he did if I found him staring with religious astonishment at his own feet. "What are those two beautiful and industrious beings," I can imagine him murmuring to himself, "whom I see everywhere, serving me I know not why? What fairy godmother bade them come trotting out of elfland when I was born? What god of the borderland, what barbaric god of legs, must I propitiate with fire and wine, lest they run away with me?"The Everlasting Man 9:17The Everlasting ManFor the thinkers did move the foundations of the world; even when a curious compromise seemed to prevent them from moving the foundations of the city. The two great philosophers of antiquity do indeed appear to us as defenders of sane and even of sacred ideas; their maxims often read like the answers to sceptical questions too completely answered to be always recorded. Aristotle annihilated a hundred anarchists and nature-worshipping cranks by the fundamental statement that man is a political animal. Plato in some sense anticipated the Catholic realism, as attacked by the heretical nominalism, by insisting on the equally fundamental fact that ideas are realities; that ideas exist just as men exist. Plato however seemed sometimes almost to fancy that ideas exist as men do not exist; or that the men need hardly be considered where they conflict with the ideas. He had something of the social sentiment that we call Fabian in his ideal of fitting the citizen to the city, like an imaginary head to an ideal hat; and great and glorious as he remains, he has been the father of all faddists. Aristotle anticipated more fully the sacramental sanity that was to combine the body and the soul of things; for he considered the nature of men as well as the nature of morals, and looked to the eyes as well as to the light. But though these great men were in that sense constructive and conservative, they belonged to a world where thought was free to the point of being fanciful. Many other great intellects did indeed follow them, some exalting an abstract vision of virtue, others following more rationalistically the necessity of the human pursuit of happiness. The former had the name of Stoics; and their name has passed into a proverb for what is indeed one of the main moral ideals of mankind: that of strengthening the mind itself until it is of a texture to resist calamity or even pain. But it is admitted that a great number of the philosophers degenerated into what we still call sophists. They became a sort of professional sceptics who went about asking uncomfortable questions, and were handsomely paid for making themselves a nuisance to normal people. It was perhaps an accidental resemblance to such questioning quacks that was responsible for the unpopularity of the great Socrates; whose death might seem to contradict the suggestion of the permanent truce between the philosophers and the gods. But Socrates did not die as a monotheist who denounced polytheism; certainly not as a prophet who denounced idols. It is clear to anyone reading between the lines that there was some notion, right or wrong, of a purely personal influence affecting morals and perhaps politics. The general compromise remained; whether it was that the Greeks thought their myths a joke or that they thought their theories a joke. There was never any collision in which one really destroyed the other, and there was never any combination in which one was really reconciled with the other. They certainly did not work together; if anything the philosopher was a rival of the priest. But both seemed to have accepted a sort of separation of functions and remained parts of the same social system. Another important tradition descends from Pythagoras; who is significant because he stands nearest to the Oriental mystics who must be considered in their turn. He taught a sort of mysticism of mathematics, that number is the ultimate reality; but he also seems to have taught the transmigration of souls like the Brahmins; and to have left to his followers certain traditional tricks of vegetarianism and water-drinking very common among the eastern sages, especially those who figure in fashionable drawing-rooms, like those of the later Roman Empire. But in passing to eastern sages, and the somewhat different atmosphere of the East, we may approach a rather important truth by another path.January 19:6The Roman MartyrologyAt Spoleto, in the time of the Emperor Antonine, the holy martyr Pontian. Fabian, the judge, caused him to be first most grievously beaten with rods and then to walk barefoot upon live coals by these he was unhurt, and was therefore racked, lacerated with iron hooks, and cast into prison, where he was comforted by a visitation of angels. Lastly he was thrown to the lions, had molten lead poured over him, and was then beheaded.January 20:2The Roman MartyrologyAt Rome, the holy Pope Fabian, who suffered in the time of the Emperor Decius, and was buried in the cemetery of Callistus.June 18:3The Roman MartyrologyAt Rome, on the Ardeatine Way, in the persecution of Diocletian, the birthday of the saintly brothers Mark and Marcellian, martyrs, who were arrested by the judge Fabian, tied to a stake, and had sharp nails driven into their feet. Because they would not cease praising the name of Christ they were pierced through the sides with lances, and thus went to the kingdom of heaven with the glory of martyrdom.July 7:3The Roman MartyrologyAt Rome, the holy martyrs Claudius the book-keeper, Nicostratus the chief clerk, Castorius, Victorinus, and Symphorianus, whom holy Sebastian brought to believe in Christ and the blessed Priest Polycarp baptized. Fabian the judge ordered them to be arrested while they were seeking the bodies of holy martyrs, and troubled them for ten days with threats and cajolery. When he found that he was in nowise able to move them, he ordered them to be tortured and afterwards to be cast into the sea, [in the year 302.]July 8:5The Roman MartyrologyIn Palestine, the holy martyr Procopius. In the persecution under the Emperor Diocletian he was brought from Bethshan, [where he Was reader, exorcist, and interpreter in the church,] to Caesarea, where at the constancy of his very first answers he was beheaded by the command of Fabian the judge.August 11:2The Roman MartyrologyAt Rome, [in the year 286,] between the two Laurel trees, the holy martyr Tiburtius. In the persecution under the Emperor Diocletian the judge Fabian caused him to walk with bare feet upon burning coals, and as he confessed Christ all the more firmly, commanded him to be led to the third mile-stone outside the city, and there beheaded.November 19:3The Roman MartyrologyOn the same day, the holy martyr, Pope Pontian, who was exiled to Sardinia along with the Priest Hippolytus, under the Emperor Alexander, and was there cudgelled to death. His body was brought to Rome by blessed Pope Fabian, and buried in the cemetery of Kallistus.December 18:9The Roman MartyrologyAt Tours, holy Bishop Gratian, who was ordained by holy Pope Fabian as the first Bishop of that city, and fell asleep in the Lord, famous for many miracles. (He was a disciple of the Apostles.)December 31:7The Roman MartyrologyAt Catania, in Sicily, the holy martyrs Stephen, Pontian, Attalus, Fabian, Cornelius, Sextus, Flos, Quintian, Minervinus and Simplician.